Theosophical Influence in Bahá'í History

Theosophical History

A Quarterly Journal of Research

Volume V, No. 4 October 1994 ISSN 0951-497X THEOSOPHICAL HISTORY A Quarterly Journal of Research Founded by Leslie Price, 1985 Volume V, No. 4 October 1994

EDITOR of Emanuel Swedenborg to give but a few examples) that have had an influence James A. Santucci on or displayed an affinity to modern Theosophy. California State University, Fullerton The subscription rate for residents in the U.S., Mexico, and Canada is $14.00 (one year) ot $26.00 (two years). California residents, please add $1.08 (7.75%) sales tax onto the $14 rate or $2.01 onto the $26 rate. For residents outside North ASSOCIATE EDITORS America, the subscription rate is $16.00 (one year) or $30.00 (two years). Air mail Robert Boyd is $24.00 (one year) or $45.00 (two years). Single issues are $4.00. Subscriptions may also be paid in British sterling. All inquiries should be sent to James John Cooper Santucci, Department of Religious Studies, California State University, Fuller- University of Sydney ton, CA 92634-9480 (U.S.A.). Second class postage paid at Fullerton, California 92634. POSTMASTER: Send address changes to Theosophical History (c/o James April Hejka-Ekins California State University, Stanislaus Santucci), Department of Religious Studies, California State University, Fullerton, CA 92634-9480 Jerry Hejka-Ekins The Editors assume no responsibility for the views expressed by authors in Nautilus Books Theosophical History.

Robert Ellwood * * * * * * * * * * * * * * * * * * * University of Southern California GUIDELINES FOR SUBMISSION OF MANUSCRIPTS

Joscelyn Godwin 1 The final copy of all manuscripts must be submitted on 8 /2 x 11 inch paper, Colgate University 1 double-spaced, and with margins of aa least 1 /4 inches on all sides. Words and J. Gordon Melton phrases intended for italics output should be underlined in the manuscript. The Institute for the Study of American submitter is also encouraged to submit a floppy disk of the work in ASCII or Religion WordPerfect 5 or 5.1, in an I.B.M. or compatible format. If possible, Macintosh 1 University of California, Santa Barbara 3 ⁄2 inch disk files should also be submitted, saved in ASCII (“text only with line breaks” format if in ASCII), Microsoft Word 4.0–5.1a, or WordPerfect. We ask, Leslie Price however, that details of the format codes be included so that we do not have Former Editor, Theosophical History difficulties in using the disk. Should there be any undue difficulty in fulfilling the above, we encourage you to submit the manuscript regardless. Gregory Tillett Macquarie University Bibliographical entries and citations must be placed in footnote format. The citations must be complete. For books, the publisher’s name and the place and Karen-Claire Voss date of the publication are required; for journal articles, the volume, number, and San Jose State University date must be included, should the information be available. There is no limitation on the length of manuscripts. In general, articles of 30 Theosophical History (ISSN 0951-497X) is published quar- pages or less will be published in full; articles in excess of 30 pages may be terly in January, April, July, and October by James A. Santucci published serially. (Department of Religious Studies, California State University, Brief communications, review articles, and book reviews are welcome. They Fullerton, CA 92634-9480 U.S.A.) The journal consists of eight should be submitted double-spaced. issues per volume: one volume covering a period of two All correspondence, manuscripts, and subscriptions should be sent to: years. The journal’s purpose is to publish contributions Dr. James A. Santucci specifically related to the modern Theosophical Movement, Department of Religious Studies from the time of Madame Helena Blavatsky and others who California State University were responsible in establishing the original Theosophical Fullerton, CA 92634-9480 (U.S.A.) Society (1875), to all groups that derive their teachings— FAX: 714-449-5820 E-Mail: [email protected] directly or indirectly, knowingly or unknowingly—from her TELEPHONE: 714-773-3727 or her immediate followers. In addition, the journal is also Copyright © 1994 by James A. Santucci receptive to related movements (including pre-Blavatskyite Layout and composition by Robert L. Hütwohl, 924 Alto St., Santa Fe, NM 87501 USA, using Adobe type 1 typefaces: ITC Garamond 1, Linotype Univers and Linotext, with an adapted Sanskrit-Tibetan diacritical Theosophy, Spiritualism, Rosicrucianism, and the philosophy Garamond typeface designed by Mr. Hütwohl. . and October 1994 Contents Volume V, Number 4 James Santucci ...... 115 James Santucci ...... 118 Jean Overton Fuller ...... 121 Michael Gomes ...... 123 Doss McDavid...... 123 W. Dallas TenBroeck ...... 124 With Notes by Michael Gomes ...... 125 I. M. Kozlovsky ...... 128 Robert H. Stockman ...... 137 Gustav Meyrink. Reprinted by permission from I. M. Kozlovsky. The Buddhist and the Theosophical Movements: 1873–1992 Buddhist Themes in Modern Indian Literature Yesterday’s Children The Letters of H.P. Blavatsky to W.Q. Judge: Part III: Letter Dated 19 March 1887 Background and History of the Theosophical Society in Bohemia Some Comments” Paul Johnson’s “Theosophical Influence in Bahá’í History: THEOSOPHICAL HISTORY Editor’s Comments Book Notes Communications From the Archives Articles On the cover: Theosophical History 3 No not to mention the Theosophy in the Nineteenth gives us a titillating glimpse into this Proving the existence of influence one person or movement on another is a compli- Over two years ago, Paul Johnson contributed through the efforts of writers such as Drs. Bezdek, Samalík, and Mrs. Moudrá. Judging from studies that have recently appeared in this journal as well as such important books Maria Carlson’s Religion Higher Than Truth, Century literature. There can be no doubt that further global cataloguing of Theosophical publications will assuredly contribute to a greater understanding of the Theosophical Movement. an article in TH IV/1 entitled “Theosophical Influence in Bahá’í History.” As Robert Stockman observes in his “Bahá’í Faith and Theosophy: A Response,” it “represents a valuable initiation of research on the relationship between two traditions” despite some caveats that question some of Mr. Johnson’s conclusions. One Dr. Stockman’s observations is especially important when treating historical influences on an individual or a movement, and it strikes at the heart of historical methodology: material published in South Asian languages, Theosophical literature boasts, despite the relatively small membership of the various Theo- sophical societies, a disproportionately large number of books, journals, and other written material. Michael Gomes’ The The Theo- The T.Y.B., In this Issue that have that (73) and Editor’s Comments Editor’s Information about this 1 Theosophical History ). At the time of Section charter 7 (81), both giving only perfunctory informa- Mr. Kozlovsky is a coordinator in psychiatric clinic. He was Over the last two years, a series of articles have appeared in region of Europe is sparse; indeed, perhaps the most accessible information about the T.S. in former Czechoslovakia comes from sophical Year Book, 1937 1 born in 1945 Ostrava, Czechoslovakia. turned the spotlight on Eastern Europe: D. Spivak’s “Russian Ways to Theosophy” (IV/1), A.V. Gnezdilov’s “The Destiny of Russian Theoso- phists in the Beginning of Twentieth Century” (IV/2), and K. Tokarski’s “Wanda Dynowska- Umadevi: A Biographical Essay” (V/3). In the present issue appears still another contribution that highlights this region, “Background and His- tory of the Theosophical Society in Bohemia” by Mr. Ivan M. Kozlovsky. T.Y.B. 1938 tion for those years. To paraphrase their contents, as of 1936, General Secretaries included Jan Bedrnicek-Chlumsky (1909–1925), Oscar Beer (1925–27), Josef Parchansky (1929–31), and Vaclav Cimr (1927–29, 1931-date of publication February 1909, seven Lodges existed, each con- centrating on a distinctive type of Theosophical study and activity as the names suggest: Lodges Occultism, Mysticism, Philosophy and Science, Religion, Ethics, Esthetics, Psychic Studies. As Mr. Kozlovsky notes, Theosophical works in Czech— both original and in translation—exist mainly Theosophical History 115 Theosophy and its Phases of Development The schedule remains the same as that given pm to 8:00 pm, am 5:00 on November 19–21, and from 8:00 to 10:00 am on November 22. It is recommended that participants preregis- ter, the address being AAR/SBR Annual Meeting Preregistration, P.O. Box 15399, Atlanta, GA 30333- 0399. For information, you may also call at 404- 727-2343. International registrants may fax to 404- 727-2348. Rooms at both the Hilton and other host hotel, the Ramada Congress Hotel, are al- ready sold out, but rooms are available at the Bismark Hotel, Palmer House, and Stouffer Riviere. To make reservations, you may call the housing bureau at 800-725-4520 (U.S. and Canada), 312- 567-8507 (outside the U.S. and Canada), or fax bureau at 312-567-8577. in the last issue. It will appear Program as follows: Theosophy and Theosophic Thought Seminar 3:45–6:15 James A. Santucci, California State University, Fullerton, Presiding Theme: Antoine Faivre, École Pratique des Hautes Études The Place of Theosophy in Relation to Other Mod- ern Esoteric Currents Jean-Pierre Laurant, École Pratique des Hautes Études Theosophy Disguised in Religion: An Aspect of Secularization in the 19th Century Jean-Louis Siémons, Loge Unie des Théosophes, Paris Theosophy in an Universal Perspective Theosophy Seminar cated scholarly task unless the influenced part acknowledges it. It is not adequate simply to show that one person met someone else or encountered another movement to prove an influence. Sometimes the movements’ contact with each other stems from preexisting commonalities and disproves influence, rather than indicating it. Detailed examination of other possible sources of influence is also necessary to isolate which ideas came from which sources. The H.P. Blavatsky – W.Q. Judge letters from

This cautionary statement is especially true in theosophical and esoteric studies therefore deserves careful consideration. the Andover-Harvard Library continues with a short letter of March 19, 1887. The name Elliot Coues comes up again as well that of a particularly gifted Theosophical writer, C.H.A. Bjerregaard, a librarian at the New York Public Library, and author of many articles. Of special interest is H.P.B.’s suggestion on how to join “a secret group,” a topic that was most likely raised in a previous letter of Judge. It is around this time (May 1887) that Judge raised the idea of an Esoteric Section. Indeed, the mention of a “secret group” in this letter appears to be the first inkling of the later E.S. On this fact alone, letter proves most valuable. The meeting program of the 1994 American Academy of Religion/Society Biblical Literature has just arrived. Included therein is the “Theoso- phy and Theosophic Thought Seminar,” which will meet on Monday, November 21 in the McCormick Room (fourth floor) of the Chicago Hilton & Towers. Registration information will be in the Hilton from Friday, November 18 4:00 116 Editor’s Comments * Christian Theosophy

Respondent: James B. Robinson, University of Northern Iowa Michael Gomes, Des Moines, Iowa Laying the Foundations of Belief: The Evolution of Theosophical Literature in the Nineteenth Cen- tury Marla J. Selvidge, Central Missouri State University Anna Bonus Kingsford and Edward Maitland: Twin Souls of Joscelyn Godwin, Colgate University Theosophy versus theosophers: The Theosophi- cal Society and the Hermetic Brotherhood of Luxor Leslie Price, London, England Swedenborg’s Understanding of Theosophy Respondent: John Patrick Deveney, New York 5:45 Business Meeting James A. Santucci, California State University, Fullerton, Presiding Theosophical History 117 Buddhist , to his success in reinstituting the la. As a Theosophist, it is natural that › This book written at our suggestion is a result of coming together the two sister organiza- tions and is aimed at giving information in an interesting story like style of their collabora- tive work especially in the early days. It is hoped that it will help to refresh our memories of the early ties and make them higher and stronger in the days to come.... The author, a former General Secretary of the The work of Col. Olcott towards improving Indian Section of the T.S., discusses relevant events of the Revival, beginning with debate at Panadura, the first evidence of a reawakening of Buddhism in modern Sri Lanka, to the more than considerable contributions of Col. Olcott to the Buddhist cause and of his once close associate Dharmap Dr. Agarwal emphasizes Olcott’s contributions to reintroducing Buddhist education on a large scale in Sri Lanka, to his attempts bring Buddhists of all persuasions together by writing the Catechism Wesak Full Moon Day as a public holiday—which took place on 27 March 1885 by proclamation of Governor Sir Arthur Hamilton, some 115 years after Wesak was taken off the list of public holidays by the Dutch on 1 November 1770—to his efforts in creating a Buddhist flag, which first appeared on Wesak Day of 1886, and to his lecture tours in Japan. the condition of Buddhists in Sri Lanka and furthering the Buddhist cause in other Asian countries led to a symbiosis of both Buddhists and 1 Bodhi › (Sarnath, Book Notes la, born Don Bodhi Society, › › The Buddhist and Bodhi Society of › Bodhi Society of India is Dharmapala › rika Dharmap › la established the Mah Bodhi Society of India, 1993). › › Thera—the chief monk of Adam’s › yaka Mah › The address of the Mah

Among the many eventful occurrences in 1891 was the establishment of Mah an organization that had close associations with the Theosophical Society, especially in conjunc- tion with the Buddhist Revival in India and Sri Lanka. Two names that are especially prominent in this Revival are Henry Steel Olcott, the Presi- dent of the Theosophical Society from 1875– 1907, and Anag David Hewawitarne (1864–1933). It was on May 31, 1891—only 23 days after the death of another champion of Buddhism, Madame Blavatsky— that Dharmap Society, becoming its first General Secretary, with the blessings of Ven. Hekkaduwe Sumangala N Peak and Principal of the Vidyodaya College (Colombo) who assumed its Presidency—and Col. Olcott, who assumed the titles of Director and Chief Advisor. This connection between the leaders of the T.S. and Sri Lankan Buddhism is celebrated in a recently published pamphlet authored by Dr. C.V. Agarwal, the Theosophical Movements: 1873–1992 Varanasi: Mah The purpose of the pamphlet is best described in the introduction by M. Wipulasara Mahathero, General Secretary of the Mah India: 1 Marg, Sarnath, Varanasi 221007 (India). The pamphlet is also available from the Theosophical Publishing House, Adyar, Madras 600 020 (India). No price is given. 118 Book Notes nta— › la laying › Esoteric Bud- Buddha in all la, exhibiting an was › Buddhist Themes in Modern Indian gives a more detailed explanation of 2 , general editors Dr. Shu Hikosaka and G. John , “Sankaracharya simply Then there is the matter of falling out The article appears in School of Buddhism to the World Parliament Religions in 1893. these two champions of Buddhism. Dr. Agarwal believes it was based on differing priorities and emphases: Olcott giving more weight to spread- ing the Buddhist message, Dharmap more stress on the restoration of Buddha Gaya sanctuary. Not much is said beyond this, under- standably so since Dr. Agarwal wishes to emphasize their cooperative efforts and not dis- agreements. On the other hand, an illuminating article by Michael Gomes, “The Contribution of the Theosophical Society to Buddhist Revival in India,” their differences, one emphasizing the universal- ism or syncretism of Theosophy as perceived by Olcott; the other, Dharmap attitude of exclusivism and aggressiveness. As early as 1877, in an interview the New York World, Madame Blavatsky explained Buddhism in just such an universalistic light as being the “Wisdom religion,” whose philosophy included that “of Confucius, Pythagoras, Plato, Jesus, and all the really great philosophers.” In other words, there are no substantial differences among the great teachers of the world’s religions, and more particularly from the Indian perspective, between the teachings of Gautama Buddha and “Wis- dom Religion of the Aryan Upanishads—or more specifically, between Buddhism and Ved since, as A.P. Sinnett asserts in his dhism 2 Literature Samuel; editor, Dr. J. Parthasarathi. Madras: Institute of Asian Studies, 1992. Mr. Gomes’ article appears on pages 15–26. Copies of the book may be purchased from Institute Asian Studies, 10th East Street, Thiruvanmiyur, Madras 600 041 (India). The price is Rs. 250 or US $60. da) › and who and , who Anguttara as well his ya › Bodhi Society as a Tibetan Journey , and Babu Neel Comal › and Sanyutta Nik tras (for instance, the li scholar Frank Lee Woodward › Ò Some Sayings of the Buddha), Indian Mirror la, to the extent that he does Col. Tibetan Yoga and Secret Doctrines › and the ya Professor Agarwal does not discuss the contri- › li Buddhist s › Olcott, but he does summarize his efforts to restore the sanctuary at Buddha Gaya—the site of the liberation of Gautama—to Buddhist control, the creation of Mah vehicle for reviving Buddhism, and his contribution as Representative of the Southern (Therav more famous The Tibetan Book of the Great Liberation, was associated with the Point Loma Theosophical Society (he died nearby in Encinitas, California). Other lesser known Theosophists who advanced the Buddhist cause were Sir Norendra Nath Sen, editor of the Mookerji, the Secretary of Bengal Theosophi- cal Society. butions of the second principal this pamphlet, Dharmap Nik also a member of the T.S. and headmaster Mahinda College from 1903–1919; the British jurist Christmas Humphreys; Alexandra David- Neel (1868–1969), traveler to Tibet and author of My Journey to Lhasa had the distinction of being first woman to have an audience with H.H. the Dalai Lama; and Dr. Walter Yeeling Evans-Wentz (1878–1965), author of Theosophists. Dr. Agarwal notes the names of several well-known Buddhist scholars who were either members of the T.S., or who were influenced by their writings. Included is the popular Zen scholar and author, Daisetz T. Suzuki (1870– 1966), who was also a member of the Theosophi- cal Lodge in Kyoto, Japan (one should not forget that he also had connections with the Swedenborg Society); the P (1871–1952), well-known for his translation of P Theosophical History 119 (37–38). is mentioned in the vari * Ÿ Bodhi Society Buddhist Themes in Modern › ne la’s impact on regions of India, › › . Arising out of a National Semi- James Santucci Jñ li in the curriculum of Calcutta University, › These are just two of the twenty-one contribu- nar on Buddhist Themes in Modern Indian Litera- ture held on 28–31 October 1991 under the auspices of the Institute Asian Studies in Madras, the presentations also include “Dr. Ambedkar’s Contribution to the Revival of Bud- dhism in India” by V.R. Lakshminarayanan (39– 42), “Contribution of Periyar E.V. Ramaswami to Buddhist Revival” by Salai Ilanthiraian, and a series of papers on Buddhist themes in the major vernaculars of India, including English, Sanskrit, and Urdu. Of particular interest is Ajit Kumar Ghosh’s paper on Bengali (51–70), Moti Lal Saqi’s paper on Kashmiri (83–94), T.S. Kuppusamy’s Hindi (111–121), and N.D. Mirajkar’s Marathi (143–156) [the tions contained in Indian Literature article]. ings illustrating its superiority to other religions, his reinstitution or formation of festivals—such as Wesak and the Dharma-Cakra Ceremony—and his dream of making Buddhism the National Religion of India. Saroji concludes with a summary of Dharmap including Tamil Nadu, Kerala, and Bengal. Of particular interest is mentioned the introduction of P and the Nobel Prize-winning poet Rabindranath Tagore’s composing poems for inclusion in the Journal of the Mah rika 3 › la. Bodhi › › Bodhi Society

› nanda and the › la and the Mah (1824–83), the founder › ı la to the Revival of Buddhism p› Journal of the Mah la to the Revival of Bud- nta philosophy was equiva- Buddhist Themes in Modern › Buddhist Themes in Modern Indian › is an informative article by G.V. j, broke with the Founders of › Ved nanda Sarasvat › a was by no means as exclusivistic and strident radical : 37), he writes: “The Advaita of the illustrious rya Sam p›l ﬁ Day ı rika Devamitta Dharma › Also appearing in m › Dharma lent to spiritualized Buddhism.” This Theosophi- cal inclusivism was certainly one reason why Sv of the T.S. in 1882 after a short period of affiliation dating back to 1878, an action predating Olcott’s deci- sion to part with Dharmap Society for a similar reason, namely, that the Theosophical view, as stated in Olcott’s, Blavatsky’s, and Sinnett’s writings, was non-sec- tarian or inclusive, quite at variance with the more exclusivistic worldview of Day more disputatious approach of Dharmap respects, in a new body.” [175] Two years prior to this writing, Blavatsky wrote that the “rational or even Indian Literature Saroja entitled “The Contribution of Anag Devamitta Dharmap dhism in India” (pp. 27–38). Much the same material that appears in Agarwal is presented here though in more detailed form. His plans to resurrect Buddhism are given on pages 30–34. Included were his intentions to organize a Bud- dhist Missionary Society and to establish Buddhist centers in places sacred to Buddhism, such as Buddha Gaya, Sarnath, Kusinara, and Mathura are mentioned. So too his apology of Buddhist teach- 3 Sw›mı Day›nanda. In the VII (Oct. 1898): 57 (as quoted from “The Contribution of Anag in India” by G.V. Saroja Literature Sankara is the philosophical brahmanism influenced by spirit of Buddha’s teachings....” This viewpoint is in agreement with Blavatsky’s and Olcott’s earlier statements mentioned in Gomes. It also reflects in part Sinnett’s assertion that Buddha continued his work under of the form Sankara (Gomes: 17). 120 Book Notes She resolved to pursue the research through death and Jenny’s birth, which she had not suspected. The hypnotist wanted to trace her further back. Asking about 1850, he found her calling herself Jane Matthews, English, aged 15, in Southampton, a dockside street, with father who was violent; her life ended as a runaway hiding in a barn with horses. Further back, she was in France; it was 1716; she had been sold into service of a family in Boulogne and was seeing for the last time the country farm where she had been born, with terrible feeling of injustice and terror; she was only seven. Further back, 1650, she a boy about ten, in a barn where some men were working, he did not understand what at; could not speak to answer the hypnotist’s questions; Jenny, reflecting, thought he must have been autistic. Further back still, Wales in the Dark Ages, she described only the dress and cloth. Really was not interested in being taken back to all these earlier births. All she wanted was to find out what happened to Mary’s children. documentary records and was initially wrong- footed by the surname she had “brought back” under hypnosis, O’Neil. It had not been was Sutton, née Hand. She found the village, Malahide, and she found the street, though cottage had been demolished. As a reader, one feels all the excitement of her chase, for impression that comes over is of honesty. She found Mary’s death certificate. She had died in a Dublin Hospital on October 24, 1932, aged 35, twenty-one years before her rebirth as Jenny. Even more remarkable, she was able to trace and meet two of her former children—they had all been taken into orphanages—and was accepted by them as their mother come back. Most precious, one of them, Phyllis, had a photograph herself, aged two, with her mother; the resem- By Jenny Cockell.

YESTERDAY’S CHILDREN. London: Judy Piatkus, 5 Windmill St. W1P 1HF, 1993. Pp. 147. Photographs and sketch maps. £8.00. Whilst there have been a certain number of books about people’s recollections of their past lives, what gives this one its special interest is that it written by the subject herself. It concerns an existence sufficiently recent to permit checking up. Jenny Cockell, as a child growing up in Northamptonshire in the 1950s, had fragmentary memories of earlier personae, by far the most insistent being that in which she still seemed to be half living. Her name, she knew, had then been Mary. She had then been living not in England but in Ireland. Though her mother of this life had a vacuum cleaner, Jenny preferred to sweep the garden shed with a broom, such as she had used to sweep the cottage at Malahide. She had then used not her mother’s modern cooker but a large, old, kitchen range. She must have lived from about 1898 until into the 1930s, and she had one child after another. These were what worried Jenny; what had happened to them after she died? Though she had not wanted to die, felt guilty at not having been able to make arrangements for them to be looked after, and this thought haunted her. Her husband seemed like a dark shadow and she felt that he had been brutal. In this life, was fortunate. Her mother understanding and so was her husband. He had been accus- tomed to her talking strangely about previous life from before he married her so made no objection to her finally setting out research it. She had some sessions with a hypnotist. These produced certain things of interest: the hint a brief incarnation in 1940 Hendon, London, lasting only until 1945 midway between Mary’s Theosophical History 121 Jean Overton Fuller As she was said still to be living in

blance between the face in that photograph, face of Mary, and that Jenny, today, is extraor- dinary. Northamptonshire, I looked in the local directory. She was not under Residents but had mentioned that she was a qualified chiropodist, so looked in the Business directory and found her under Chiropodists, and rang her. She was simple direct. She would probably write again but not about the past. “The past is solved.” The incarnations previous to Mary did not interest her. Indeed, since they seemed to have been un- happy, she was probably wisest to let them recede and to live in the present, which is obviously a great improvement. But Jenny, today, is highly intelligent—indeed, she a member of Mensa—so how did she come to have that series of very disadvantaged incarnations in the preced- ing centuries? I feel that there must have been something better further back. * 122 Book Notes * till the voice of one who is Mind you, Doctor, my dear friend, I do not justify Olcott in what he did and how acted toward yourself—nor do I justify him in anything else. What I say is: he was led on blindly by people as blind himself to see you in quite a false light, and there was time, for a month or two, when I myself—notwith- standing my inner voice, and to the day Master’s voice told me I was mistaken in you and had to keep friends—shared his blind- ness. If I could see you for a few hours, if talk to you; I may open your eyes, perhaps, some truths you have never suspected. I could show you who it was (and give proofs) who set Olcott against you, ruined your reputation, and aroused the Hindu fellows against you, who made me hate and despise you, voice of God to me pronounced those words that made me change my opinion. An undated letter from the same series adds following: Perhaps this change of heat explains the favorable treatment which Franz Hartmann has received from Boris de Zirkoff, Sven Eek, and other historians. I would be interested to know if any of your readers has further information regarding the identity of the unnamed trouble-maker(s). H.P.B. wrote: The For the Record Communications beginning in January 1926 * (San Antonio, Texas) Communication from Michael Gomes Regarding the letter of May 1, 1885, Michael Gomes wishes to make the following corrections in the letter of HPB to Judge, dated May 1, 1885, and in his introduction to the same. He writes: The date of the letter from W.Q. Judge to Mme. Blavatsky quoted in column two on p. 49, should be 1885, not 1884 as printed. The word “is” should be added between “this” and “what” in the first line of the second paragraph column two on p. 52, so that the sentence reads: “Now this is what he said to....” The word “have” should be added between “they” and “collectively” at the end of second paragraph in column two on p. 57, to read: “they have collectively sent....” From Doss McDavid The views expressed by H.P.B. in the letter to W.Q.J. which was published in your last issue should not be taken out of context. It is true that for a period of time H.P.B. distrusted and talked against Dr. Hartmann to Judge, Sinnett, and others. It is also true that she came to see things somewhat differently after receiving further facts from her Master. In a letter to Dr. H. dated April 3, 1886 and published in a series of letters Theosophical Quarterly Theosophical History 123 Theosophical His- (Calabasas, CA) was also published by Mr. is a Marathi version of the * mentioned in and Dnyaneshwar, a brahmin, Dnyaneshwari Dnyaneshwari V/3: 82, note 2, it] was republished in 1947. The In regard to the date of Dnyaneshwar, in The I hope this may be of some interest to you and

From W. Dallas TenBroeck [Regarding the date of publication The Dream of Ravan tory I was then manager of the International Book House (Pvt.) Ltd. in Bombay. I enclose a copy of the old “dust-cover.” The design was penned by my mother Mrs. E.P. TenBroeck. Manu Subedar in Bombay. He was a barrister and issued several private printings: the first edition was in 1932, and the third (which I have a copy of) in 1945. 1932 edition he says that this was approximately 650 years earlier. This would put his time of teaching at around 1272 A.D. Bhagavad Gita had resolved to make this rare Sanskrit treatise available to the Marathas. He did this through discourses, which were recorded by his disciples. In recent years, the ancient form of Marathi having become obsolete, Pandit G.R. Moghe reissued it in the modern version of that tongue, and he encouraged Mr. Manu Subedar to render it in English so that it could have a much wider audience. the readership of T.H. 124 Communications The , July corpse before he Theosophical Forum (Sept.-Oct. 1984–Jan.- * human fruit endowed with Ostende March 19/87 life into what was a can’t help it—a can’t help it—a When a fruit has worm in it, the latter does the same period as those to Judge at Andover- Harvard Theological Library, are available in Canadian Theosophist Feb. 1986). Prior to the letter printed here of March 19, 1887, two letters from Blavatsky to Judge exist in the Archives of Theosophical Society, Pasadena, for Jan. 27 and Feb. 23, 1887. In the letter of Feb. 23, she explained her position about Coues: “[t]he fact remains that he has infused stepped in. The few remnants even that still exist in the U.S. are due to him. Let us be just & give Caesar what is Caesar’s, however imperfect, even vicious Caesar may be” ( will, intelligence & perambulatory powers can. If the human fruit who could extract damaged part 10 years ago did not do it,—for lack of 1932). My dear W.Q.J. its work of destruction to the bitter end. But fruit With Notes by Michael Gomes From the Archives , April/May 1991.) At Judge’s Part III: Letter Dated 19 March 1887 Sunrise The Letters of H.P. Blavatsky to W.Q. Judge: W.Q. to Blavatsky of H.P. The Letters by Olcott and carried on as best he could Mme. Blavatsky was actively corresponding in the face of such neglect. (For Doubleday’s work see “Abner Doubleday and Theosophy in America, 1879–1884” in suggestion, Olcott formed an American Board of Control in May 1884 comprised of seven prominent American Theosophists to handle the immediate concerns of the four branches Society there. Elliott Coues, added to the Board in August 1884, became its President in 1885. Orders were received from the Adyar headquarters to dissolve the Board in 1886. The American Section was organized simultaneously and Judge elected Gen- eral Secretary of the thirteen branches in U.S. Coues, who seemed to have little regard for Judge, would not relinquish his position so easily and maneuvered to become President in America again. with Coues at the same time of her writing to Judge. Her letters to Elliott Coues, covering much While much of this letter relates to Mr. Judge’s personal life, it introduces Blavatsky’s views on settling some of the difficulties that emerged with the formation of American Section Theosophical Society. Theosophists in America were left without much guidance after Olcott and Blavatsky’s departure for India at the end of 1878. Gen. Abner Doubleday was appointed President pro tem Theosophical History 125 his before one for the outside external unity at least. external our advice is our have come for me—all is prepared 2 parent & try to destroy her. So be it.— my destiny. Mrs. Cables writes & complains you will not My advice, Bertram Keightley, the Secretary of London Lodge, and Keightleys there & it is old, paralyzed, hardly moving old woman who has to build up a new Frankenstein who, when grown & strong again will pounce upon his Such is answer her letters—something about Conven- tion. Asks & wants me to tell her whom shall she choose this day—the gods in Washington—or Coues [6] or the god of her fathers—W.Q.J. I answered she might choose who damn pleased. I opined for Coues. She is too gushy you. 31 counties or states & rings and quarrels do not prevent the U.S. from being world. Let the Branches be all as free every state is in America, all of which recognize one fool, who so ever he be in the White House & yet have their own laws. The Board of Control is abolished isn’t it? Why then [7] not let & even help Coues to do his work as an independent President of Branch. Let each Branch have its own Karma. “There is more joy over one repented sinner than over 99 saints in heaven.” Make a rule that any fellow found out slandering another—be expelled after the second warning. Make rules strict & foremost of. Let every one either peg out of the Society or—hold his tongue & mind own business. Too many cooks spoil a broth. Make another rule that on day when one joins the Society a wall should be built between his [8] past & the Fellows of [the?] Society. No one has right to criticize a fellow for what he was But no mercy should be shown to one he joined. 2 his nephew Archibald. The move to London was delayed the beginning of May 1887 due to a sudden turn for worse in H.P.B.’s health. a corpse!! now—you final [3] determina- final or not to be”—why should he or not to be”—why to a decisive & —into my hands. I am offered she has to choose. It is only womanly she 1 [2] If you went in search of Masters You have very good & wholesome ideas when No; you do not know yourself. The only I have dozens upon of petitions from London Lodge of the Theosophical Society.

resolution & choice of either one thing or the other—of “to be curse his fate, the web of own fabrication. would not find Them. One must be free & unclaimed by man or woman if he would offer himself personally to them. Otherwise the link which binds you to Brooklyn would be like a rope ever pulling back. You have tried it once & went half way to search for & meet the Masters. What has it resulted in? Scandal certainly worse than a clean divorce ever would. You have fettered yourselves with chains & unless you keep within their limit they will be always strangling you. You have to come tion & accursedness to hold you chained as she does. In this I can give no advice but only point out the cause in the diagnosis of mortal disease. You will never be happy outside your natural element. sitting bent over your fancy sketches & pen drawings. But these ideas vanish away in thin air as soon you throw up your pencil or pen. You have been watched my poor old [4] chum. You have all the sympathy of Masters and pupils. But who dares touch the “link” and bonds & break them except yourself? palliative I know of is for you to come & get strength with me for a month or two this summer. Try to do so. London to come without delay & take the man- agement, reformation & revival of the Branch—of the L.L. I have to galvanize a rotten [5] body like Christ with Lazarus. I must go, nevertheless. The 1 126 Letters of H.P. Blavatsky to W.Q. Judge: Part III external He is a incubus of worm that gnaws guides the events at home. They record hopeful. You are not HPB creates them. Do you under- Yours ever calm firm & Law. strong, Be My poor, poor friend, what a damned fool you I try to be with you as much can. am often at your discriminative powers. It is the contact with. This is the method of training younger chelas—down there every small circumstance, compare their accumu- lated numbers, deduct their conclusions from the premises & those syllogisms lead them unerringly onward. It helps sharpening intuitions & sensi- tiveness[,] develops clairvoyance & every chela comes to recognize instantaneously the smallest change in the invisible aura of ever present thought of [11] his guru who though he never stand, oh Lamb of god? Try to. are with all your intelligence, Irish-Hindu acute- ness of perception etc. It is the the family hearth that sits so heavily on your brain that it can hardly function in the right direction after every methodist squabble. Oh my poor crushed chum what I would give to help you. But how can I fight against [12] your Irish Self which sits upon & tries to throttle the Hindu Self— the “mild” Hindu? watching you. Watch the shadows on walls around you & gather strength from one who is oftener with you than know of. Do not oppose Coues in his department. For my & you are interfer- weapon in the hands of Karma ing with the even forty. sake do not be against him openly. is your Theoso- message a Orders and Note every secret group secret 5 began with a six part The Path (July 1988). interaction & correlation of begins to beat the 3 seven; and work with all your very good. The Path alone he is in the Society. enough for them. This is The Theosophist are very , Jan. and Feb. 1887. who does all & the best he can knows 4 He “A Magazine Devoted to the Brotherhood of Humanity, Much of the remainder this paragraph bears a strong C.H.A. Bjerregaard’s articles in

who goes on whoring & backbiting leading a bad life when how—does for you. Your “Path” phist out of sight. It is most excellent. Bjerregaard’s articles certificate for you in Theosophy. A may be formed in any state the T.S. is in. Join three or five [9] powers on the same & one [line ?]. event every casual thing in your daily lives—to the most trifling—then once a week meet & compare them & find out the occult causes effects & the mutual those events & then see whether a hand will not lead you; whether you will not recognize that hand which will retard some events, precipitate others etc—without interfering with the law of Karma in the least. If your group can be brought into strict union of thought & singleness purpose—& harmony you will sense [10] the right direction you have to take as plainly as Bishop & Co. sense the hardly perceptible tension of the muscles in hand that he is 3 Theosophy in America, and the Study of Occult Science, Philosophy and Aryan Literature,” published edited by Judge monthly from New York since April 1886. 4 series on “Sufism,” starting in the May 1886 issue, and followed by “The Elementals, the Elementary Spirits, and Relation- ship between them and human beings,” a paper read before the Aryan T.S. of New York, Dec. 14, 1886, and published in The Path 5 resemblance to similar advice given by H.P.B. members in London in an undated letter, but believed to be written at the same time. See “Extract of a Letter from H.P.B. to London Group, 1887,” Theosophical History 127 5 offers an- 3 (Paris: Gallimard, [in Czech] (Prague, Equites a Cruce Antoine Faivre writes 4 [in Czech] (Prague, 1922). History of Magic, Witchcraft, and Occultism In Search of Secret Societies ), founded by Assum, whose Grand Accès de l’ésotérisme occidental ˇ ˇ ˇ E. Lesehrad, W. B. Crow, A. Faivre, Lesehrad’s popular but reliable study other version, according to which “a lodge of the Asiatic Brethren was established in Prague some- time in the year 1785. The house was Opatovicka Street, and is still standing.” W. B. Crow says that the Count of Saint-Germain was a member, or even the Grand Master, of Order Saint Jakin (sometimes spelled St. Jacques or Joachim), and adds that this Order was identical with the Illuminated Asiatic Brethren. that the Hermetic order succeeded Golden Rose-Cross in 1786 “was the System of Knights of the Cross Trinity ( Trinitatis Master was Karl von Hesse-Darmstadt (1749- 1823). It transformed itself very soon into the Order of the Knights and Brothers Light—also, and better known as the Initiated Asiatic Brethren: a creation or recreation of Ecker-und-Eckhoffen.” Another piece of information comes from the 3 1922). Lesehrad was a symbolist poet in the tradition of Novalis, Blake, and Maeterlinck. He joined the T. S. Lodge of the Blue Star, but later became a devout Martinist. See also his Secret Societies in Bohemia 4 (London: Abacus, 1973). 5 1986), p.224. I. M. Kozlovsky A popular 2 (Torino, 1973); Czech Praga Magica “The ghosts of John Dee, Rabbi 1 Background and History of the Theosophical Society in Bohemia In that last decade of the 19th century, Prague The French poet André Breton writes in one of his essays that Angelo Maria Ripellino,

The year 1891 is a very important one for Theoso- phists all over the world, because on 8th of May, the Founder of Theosophical Society, Helena Petrovna Blavatsky, left the physical world which had been so harsh and unkind to this “first modern woman.” In Bohemia, Theosophists have an additional reason to hold the year 1891 in special reverence. In the spring of that year, first Theosophical lodge opened in the old capital of Bohemia, Prague. was still considered as one of the few “magical” cities of Europe. Loew ben Bezalel, and Elias Artista haunted the Old Town, where each and every stone stood a silent witness to a mysterious past.” story tells that centuries ago, the city was visited by some mysterious brotherhood from Asia that was in some way connected with the Count of Saint-Germain. It is certainly hard to say whether there is any truth in this Prague folk-tale, but some authors writing about the period suggest that myth is not entirely devoid of truth. Thus Emanuel 1 Paris, Prague, and Venice are the last magical cities of Europe. 2 translation, 1992. 128 Background and History of the Theosophical Society in Bohemia After the , Prague, 1960). Autobiography of a Ban- Complete Works says Augustin Smetana in his 10 [in Czech] (in After the French Revolution of 1789, however, Augustin Smetana was a Catholic priest who Augustin Smetana (1814-1851), Bohemia was full of alchemists, magicians, and secret societies. Rudolph was a great patron of alchemy, astrology, and other occult sciences; it was at his invitation that John Dee and Edward Kelly visited Prague. Other notable guests at Prague Castle were Michael Maier (the Emperor’s physician) and the astronomers Tycho Brahe Johannes Kepler. there was a strong anti-masonic movement. Se- cret societies were held responsible for all the problems, and Freemasons were painted in the colors of the devil. In 19th century situation did not change in that regard, because all masonic activities were still considered as the highest offence against the state. Freemasonry had been prohibited in all the countries of Austrian Empire since 1764, and the ban was not lifted until 1867. The Prague uprising of 1848 and its brutal suppression by the Austrian army was an example of growing anti-masonic paranoia. “Blood-drenched Prague had learned a hard les- son, that Austrian political power and the Catholic Church were not prepared to give up the least bit of their despotism,” Autobiography of a Banished Priest. revolt, the situation worsened, with secret police everywhere present. “It was the period of witch hunting,” says Smetana, “when Empire and Church stood against all that is great in the human spirit.” taught philosophy at the University of Prague but was dismissed because in his lectures “he preferred Bacon, Spinoza, and Schelling to the light 10 ished Priest (Lon- [in Czech] who writes that 6 ˇ 8 . ˇ ´ ˇ The Rosicrucian Enlightenment Aureum Velleus Leitmeritz is a small town in Bohemia, , through people such as Comenius , 7 9 History of Freemasonry in Bohemia ˇ ˇ Surveying the history of Bohemia from F. Maslan, Karl von Hesse-Cassel (1744-1836) was the Grand Master of Fictuld was another mysterious personage of the age. He is See Frances A. Yates, don: Routledge & Kegan Paul, 1972), pp.156-70. Czech historian, Prof. F. Maslan, (Jan Amos Komensky), who was both a bishop of the Bohemian Church and a Rosicrucian. From the time of Rudolph II (Emperor, 1576-1611), 6 7 Ecker-und-Eckhoffen’s “Asiatic Brethren.” It is well known that the Count of Saint-Germain “died” in 1784 at a castle belonging to Hesse-Cassel. The relation between the mysterious Saint-Germain and Ecker-und-Eckhoffen remains to be established. 8 the author of many books on theosophy and alchemy, but his real identity is still uncertain due to his many pseudonyms. See A. Faivre, 212-18. 9 “a lodge of the Order St. Jakin was established in Leitmeritz 1766 by Freiherr von Ecker-und- Eckhoffen. not far from Sonnenberg, where J. H. Schmidt, alias Hermann Fictuld or “Elias Artista,” published in 1747 his 15th century onwards, we see that the country was often in the center of a battle between Catholic Church and various esoteric fraternities. There was Jan Huss (1371-1415), the Reformer priest strongly influenced by the Waldensian movement, burnt at the stake for heresy by Catholic Church. After his death, one of followers, Petr Chelcicky (died 1460) founded the Bohemian Brotherhood, which was in constant conflict with the Catholic authorities. At beginning of the 17th century, Bohemian Brother- hood was closely connected with the Rosicrucian movement (Prague, 1923). Theosophical History 129 Le Livre With the 13 , soon to become the bible of The Prague author Paul Leppin, who lived Karl von Reichenbach (1788-1869) was influenced by supporters of Baron von Reichenbach, famous for his discovery of the “Odic Force.” approach of the last quarter century, Prague was swept by a wave of Spiritualism or “spiritisme,” as the movement was called in France. Spiritism came to Bohemia from France, where Allan Kardec (alias H. Rivail) published in 1857 des Esprits movement. Prominent among the Spiritists was a certain Baron Adolf Leonardi, an Austrian noble- man of Italian descent then living in Bohemia who owned a castle south of Prague. Although little is known about him, he was reputed to be a member of secret societies in Italy, Germany, and France, perhaps an initiate of such societies as the Brotherhood of Light, the Order Unknown Philosophers, and perhaps the Carbonari. A group soon formed around the mysterious baron, whose manners and appearance suggested a sort of new Saint-Germain; they experimented with mediums and the ouija board. Leonardi’s traces disappear after the creation of Blue Star Lodge. through this interesting period, writes: “Our meetings were spent in moving tables and thought- reading. Spirits knocked and squeaked in the old furniture... and the ouija board gave strange messages full of banal nonsense. Neither our piano nor the harp hanging on wall were touched by the hand of a spirit... no music from higher spheres, no falling of flowers from the 13 Mesmer and his theory of Animal Magnetism. His researches were concentrated on the study of human aura and use of the Odic force in healing. Od or is, according to Reichenbach, a subtle energy like the animal magnetism of Mesmer, which can be directed towards any part of the body of a sick person. Prof. 11 [in German] Modern Man and 12 Augustin Smetana: Creative Love The Meaning of Our Age [in Czech] (Prague, 1897). Prof. Masaryk (1850- [in Czech] (Prague, 1897). ˇ The era of freedom conscience will come— it will be the time of equality and brotherhood, when Love will be considered as the utmost treasure and Art as a religion of new humanity. All nations shall become one family, and through the power of Love all men will be transformed into God-men. The ideals of Pythagoras, Plato, and the Essenian Broth- erhood shall become a reality. But times were hard for idealists who, like The second half of the 19th century witnessed Tomas Garigue Masaryk, Augustin Smetana, given to us by the Holy Mother Church.” Masaryk writes of Smetana that “he was so enthusiastic about the possibility of a free society that he believed that Italy would soon follow France, and that Germany would do in reality what some of its philosophers had written about with such genius.” For Smetana, as for all Freemasons, religious despotism was the greatest enemy of mankind. In one of his inspired essays, he says: Smetana, desired to work towards the realization of this lofty ideal. Expelled from the University, banished from the Church, and constantly ha- rassed by the Austrian police, he died exhausted in 1851. Many others would be banished, impris- oned, or both, before any changes occurred for the better. a rapid growth of interest in Mesmerism and magnetic healing. Fashionable society was gath- ering at healing séances organized by enthusiastic 11 is Religion 1937) was the first President of free Czechoslovakia in 1918, and also a philosopher of worldwide reputation. His long essay on Smetana is part of a book entitled Religion 12 (Prague, 1848). 130 Background and History of the Theosophical Society in Bohemia 16 17 . , in Czech] The Burning [ ˇ ´ Ohnivy Ker The Royal Way [ Man’s Highest Purpose Cestu Kralovska ] (Prague, 1925). The Blue Star Theosophical Lodge, with ˇ This is Weinfurter’s only book to have been translated into K. Weinfurter, Meyrink as one of its founders, was established in Prague in the spring of 1891. It consisted ten members who met at Meyrink’s apartment. The first President of the newly-opened lodge was Baron de Gidofalvia, and among its members were people like Julius Zeyer, a novelist, Emanuel Lesehrad, a poet, and Karel Weinfurter, the author of a now forgotten book, The group met at least once a week in order to discuss Theosophical teachings and to share experiences from the practice of Raja Yoga. Karel Weinfurter writes in one of his many books: “After founding the Blue Star Lodge, we had been meeting once a week at the magnificent apartment of Gustav Meyrink, where the greatest effort was made to progress on the esoteric path.” Meyrink was a wealthy man, and used to spend large sums on acquiring rare Theosophical and occult books, and on all sorts of mystical para- phernalia. Leppin writes: “His ‘tower’, as his apartment was called, decorated with paint- ings reputed to be miraculous, or at least inspira- tional in character. In the middle of a large drawing room was placed a strange sculpture representing some elemental being, and on one of the walls was a portrait H. P. Blavatsky, surrounded by shelves full of bronze and ivory statues of Indian gods and Buddhas.” Enthusiastic about Theosophy, the group was eager to make real contact with the Masters and to be accepted as chelas. Meyrink writes: “We were strict vegetar- ians and slept only three or four hours a night. We 16 English (London, 1930). The version is an abridgment of a work in three volumes entitled 17 (Prague, 1936). Bush 15 At one 14 : (Prague, 1935). . Paul Leppin was interested in all sorts of How I Became a Writer How I Became a Writer Memories The pain of love and other sentimental causes made me choose a quick end with the help of a revolver. A sudden noise at the door of my room stopped me from pressing the trigger. It was my destiny, dressed up as a mailman who was pushing some journal in under my door. I picked up the journal in order to have a look at its contents: it was all about spiritism, magic, and other terrifying subjects. My interest was caught immediately, to such a degree that I put the gun away in a drawer, and my life took on a new direction. Meyrink joined the group which had formed From G.Meyrink, ceiling, no kiss from a higher dimension.” of these meetings, someone introduced a new- comer. This elegant looking man of uncertain age was Gustav Mayer or Meyrink, soon to become a famous novelist; he had just survived a personal tragedy that had almost ended in his suicide. Meyrink himself describes this event in his autobiography, 14 15 around Baron Leonardi, and soon became one of his close friends. The old baron guided reading and practices, thus Meyrink learned about the works of J. B. Kerning, Eliphas Levi, and H. P. Blavatsky. When later, dissatisfied with Spiritism, some members decided to form a Theosophical lodge, Meyrink was among the first to join. He writes about his feelings at this time in one his autobiographical essays: “What had be- gun as a pastime developed into real passion. My desire to know was consuming, but it took years before I reached the goal of my quest.” mysterious things, but never became a serious student of Theosophy. Theosophical History 131 Gustav which I Transcen- Among his 22 The Theosophist . In 1908 he moved to Starnberg by Rama Prasad, and a 23 Lieber Augustin . He also co-authored a book on the French [in Czech] (Prague, 1989). After Meyrink’s departure from Prague, Karel Under Weinfurter’s leadership there were some See his Preface to the German translation of Levi’s For two years in Vienna, Meyrink edited a “Jugendstil” in Bavaria, where he lived until his death 1932. It is said that “he died fully conscious, sitting up and looking towards the sun rising over the Starnberger See.” C. Vesela, Meyrink mented on the works of Eliphas Levi. translations were the early Theosophical book, Nature’s Finer Forces selections of essays from have been unable to locate. Meyrink’s interesting life could be the subject for a whole book, but our primary concern here is not Gustav Meyrink but the history of Theosophical Society in Bohemia; and at this point the two are separating. We leave him in 1904, the year he left Prague and settled for a few years in Vienna. Weinfurter became President of the T. S. Lodge, and the Blue Star Lodge changed its name to Theosophical Lodge “Psyche.” Weinfurter was a prolific writer and a translator by profession. He wrote over thirty books and translated some forty- six, all mystical and esoteric in character. They include translations from H. P. Blavatsky, Mabel Collins, Franz Hartmann, Vivekananda, Ramakrishna, Ramana Maharshi, Prentice Mulford, and Paul Brunton. changes in the life of Prague Lodge, mainly due to the fact that new President was strongly attracted towards Christian mystic esotericism. The Lodge continued to grow in membership until the year 1906, when Theosophical world was shaken by the “Leadbeater affair.” In 1907, Weinfurter left the mother society and founded 22 dental Magic magus with R. H. Lars (Vienna, 1922). 23 literary journal, The It was At one 20 18 21 The Green Face, , only the first of , The Lamp of Thoth (London: Richard Drew, Weinfurter says that “all 19 . . . ˇ The Occult Establishment The White Dominican ´ , We do not know what really happened to Ohnivy Ker How I Became a Writer How I Became a Writer J. Webb,

had renounced coffee, tea, and other pleasures of ordinary life, but practiced Yoga asanas and pranayama with great perseverance.” time, the group practiced a sort of meditation which they had learned from an old Theosophist from the North of England: someone who cannot be identified, but who may have been connected with the group that published in Keightley, Yorkshire. who practiced this meditation obtained identical visions and had similar experiences.” believed that a certain Order of White Monks or Masters was to be reached by means of concen- tration on a symbol of the Pole Star. Meyrink was one of those who practiced this meditation dili- gently. He writes: “After months of hard practice, I had found what desired the most. made contact with a group of people, consisting both Europeans and Orientals, living in Central Asia, who know all the secrets of higher Yoga. After an entry trial, I was accepted as a chela.” Meyrink, but one thing is certain: the knowledge he acquired through contact with the mysterious brotherhood was later put to use in his literary work. He wrote a number of occult novels: Golem The Angel of the West Window which has been published in English translation. Meyrink was also a translator of number Theosophical and occult books, he com- 18 19 1981), 37, 75. 20 21 132 Background and History of the Theosophical Society in Bohemia 24 ; Annie Mabel Man and ; Alcyone, , Nightmare , ; Jan Maliarik, The Light of Asia. . ˇ The Secret Doctrine; Outline of Theosophy New Psychology and Theosophy; Through the Gates of Gold

Edwin Arnold, The Voice of the Silence ˇ Theosophy and the Kabbalah ˇ C. W. Leadbeater, Ancient Wisdom, Karma, The Riddle of Life Light on the Path, , a short abridgment of In the period following crises of 1907, a The lectures at this period drew large audi- Translations: Blavatsky, Original works: Dr. B. Prazák, Jan Bedrnicek, Philosophy of Sri Shankaracharya At the Feet of Master; His Bodies; and a secretary, Dr. Prazák, who remained in office until 1912. Many people had lost confi- dence in the Adyar leadership, and rumors of “strange practices of C.W. Leadbeater” did not make matters any easier. In those difficult times, when Theosophy was attacked from all sides, the Prague Lodge received considerable help from Theosophical friends in Germany. reconstruction of the Prague Lodge took place, and Theosophy regained much of its earlier prestige. Its revival in Bohemia was much helped by Drs. Franz Hartmann and Rudolf Steiner, who often came to Prague, gave interesting lectures, and inspired people with reminiscences of the early days of the Theosophical Society. Hartmann’s Rosicrucian Theosophy found a sympathetic re- ception in the Bohemia of those days. Steiner, who was at the time General Secretary of German Section, was appreciated for his direct approach to spiritual life. His Theosophy was a sort of Christian gnosticism, freely mixed with the German Romantic tradition springing from Goethe. But Steiner was to cause further trouble for the Bohemian T. S. when he left the Adyar Society in 1909 and created Anthroposophy in 1913, taking with him a large part of the membership. ences, and even well-known writers like Franz Kafka sometimes attended. By 1911, the T. S. had its own publishing house and had issued a number of books, both translated and original. 24 Tales Besant, Collins, ˇ The small group which had remained loyal to Karel Weinfurter his own “Society for Spiritual Life ‘Psyche’.” In leaving the Adyar Society, he was followed by two thirds of the membership, so that it could be said without exaggeration that 1907 was a disastrous year for the Bohemian T. S. Moreover, Bohe- mian lodge also lost much of its precious library, and its rented premises, to Weinfurter’s group. Although Weinfurter created the Psyche Lodge as a protest against the Leadbeater affair, it seems that his strong tendency towards Christian mysticism was the main cause of his secession. In later years he became a very authoritarian leader, expelling everyone who did not bend to his will. He died in 1942. the Adyar Society under leadership of Annie Besant had to start practically from the beginning. We learn that it met at first a private apartment belonging to one of the members, and that they were given a typewriter by the Vienna Lodge. The group elected a new president, Mr. Bedrnicek, Theosophical History 133 Tripitaka . I was overwhelmed Secret Doctrine with a great passion for Truth, and made my life even more ascetic. Attracted by the teaching of Buddha, I bought the whole in fifteen volumes, and spent most of my time reading through the dialogues and meditating on their real meaning... Some of the Sutras I After three years as a Protestant priest, I was lucky to discover H. P. Blavatsky, and especially her Jan Maliarik a polyglot who could speak seven languages fluently. He also had a good command of Sanskrit, Hebrew, Latin, and Greek. In one of his numerous books he describes his coming into contact with Theosophy: , and a Lotos ´ ˇ ˇ and the teachings of Gautama ˇ The Bohemian T. S. continued to thrive until Another noteworthy figure in Bohemian Theo-

It published a quarterly magazine, monthly newsletter for members. A library con- taining over three thousand volumes of Theo- sophical, philosophical, mystical and other occult literature was opened to the public. The T. S. in Bohemia was gaining strength: the number of lodges had grown to seven. Apart from Prague, there were new lodges in Ostrava, Brno, Olomouc, Pardubice, Cáslav a Zalezny Brod, with total membership of 503. the beginning of First World War, when massive mobilization interrupted the life of Theosophical lodges. After the war, most of them resumed their activities with renewed enthusi- asm. Lectures and public expositions of Theo- sophical teachings were organized all over newly- created Czechoslovakia: no longer the Bohemian and Slovakian provinces of the Austrian Empire, but from 1918 an independent state. Annie Besant, George Arundale, and C. Jinarajadasa came over to Prague and gave lectures which were much appreciated by the public. A famous Czech artist and photographer, Frantisek Drtikol, who was one of the creators Art Nouveau movement, became one of the most appreciated lecturers in Prague’s Theosophical circles. His lectures on Vedanta and Buddhism were very inspiring, many young people in search of a meaning to their lives were brought to Theosophy by this remarkable man, who was a personal friend of Rabindranath Tagore and a correspondent of Mahatma Gandhi. Drtikol wrote no books, but translated and commented on Shankaracharya’s Vivekachudamani Buddha. sophical circles was a Protestant pastor, Jan Maliarik, who corresponded for years with Annie Besant. A great admirer of Blavatsky, Maliarik was 134 Background and History of the Theosophical Society in Bohemia ˇ ˇ ˇ ˇ The work of Josef Skuta proved to be lasting After the war, when whole of Europe Thus Theosophy has survived forty years of Prague, 1990 importance, because it was mainly due to him that Theosophy survived the difficult times of World War II. When with the war came a ban on all societies like the T. S., people such as Skuta, Maliarik, and Drtikol continued to organize secret meetings, at which Theosophy was not only taught but put into practice, despite the hard conditions of life. welcomed the return of peace, T. S. in freed Czechoslovakia started to reopen its lodges. But unfortunately this period of freedom did not last long. The Communist takeover in 1948 put a sudden end to all the plans of Czech Theoso- phists. The T. S. was declared an illegal, anti- communist organization, and was forced to end all its activities. Being illegal meant becoming a secret, underground group; but the Czechs were getting used to such conditions. Some of the old T. S. members continued to meet secretly, study- ing Theosophy and initiating new disciples; Drtikol’s group survived until his death in 1960. Many T. S. members joined the Unitarian Church, which was not under the ban of Communist government. Others continued to meet privately until the Fall of 1989, when Communist regime collapsed. Communist rule. There are now two Theosophi- cal societies in existence: T. S. Adyar has a study group in Ostrava, and T. S. Pasadena has a small group in Prague. The disciples of Josef Skuta, Jan Maliarik, and Frantisek Drtikol, who received the torch of Theosophy in the dark years Commu- nism are now trying to make Theosophy in Bohemia alive and thriving again. 26 25 , was also the Puranas (1929). Another of ˇ Bhagavad Gita, , I suddenly realized that the The Way to Peace and Happiness ˇ read more than fifty times before understanding their real meaning... After six years of that, I turned towards Hinduism. Reading and meditating on the and Upanishads, I felt that was still not at the heart of the Truth. Then, reading Buddhist Jataka Tales Truth lies in the ideal of Bodhisattva. The meaning of all life and the development humanity was clear, and I certain of the direction my life was to take in the future. In the years between two World Wars, In 1925, the T.S. headquarters was transferred The Philosophy of Sri Shankaracharya From Maliarik’s personal letters to Prof. Leopold Procházka, ˇ Maliarik’s lectures, published in book form 1929. 25 who was teaching Pali and Sanskrit at Prague University. 26 Maliarik often lectured at the Theosophical lodges at Brno and Vienna, some notes of his lectures are still in existence. The one on the philosophy of Sri Shankaracharya later developed into a full-length book that is still in circulation. from Prague to the Silesian town of Ostrava. The change was due to Josef Skuta, who a native of Ostrava and a student Jiddu Krishnamurti. Skuta was elected President of the T. S. in Bohemia in 1924, mainly for his organizational qualities. It was thanks to his deep and constant devotion to the cause of Theosophy that region of Ostrava had six new lodges by the end of 1925. However, after the creation Order of the Star, there was yet another crisis in Bohemian T. S. Members who disagreed with the idea of a “New Coming” left the Adyar Society and joined Rudolf Steiner’s Anthroposophy, thus caus- ing the closure of some T. S. lodges. The ones initiated by Skuta in the Ostrava region were not affected by this affair. Theosophical History 135 *

Postscript, September 1992. Since the above was written, there have been new changes in our situation. Czechoslovakia has split in two, becoming the Czech Republic and Slovak Republic, and there are noticeable signs that the new government (made of ex-Communist Party members) is not too well-disposed towards de- mocracy. In June 1992, a law was passed that clearly discriminates against all non-Christian or- ganizations. The T. S., which is considered a non- Christian sect (!), is forced to register as a business, which means paying taxes on all gifts, bank accounts, and property. Those groups that are recognized as Christian religious bodies are free of all taxation and have the right to receive public financial aid. Is this the work of a democratic government or of a Christian-Communist ex- Communist mafia, because all high standing Com- munist Party members are now of parties which could be defined as conservative right wing? With our financial situation getting worse every day, it could be envisaged that in the near future the Theosophical Society in Bohemia will again function as a secret, underground group, meeting only privately and without any printed study-material in the Czech language. 136 Background and History of the Theosophical Society in Bohemia 1 originally published in It identifies three Theo-

2 There is no question that the nineteenth-

The paper is founded on an intriguing thesis: Johnson obtains his information on the “Shi’a” that the Theosophical Society “was indeed cornerstone of its [the Bahá’í Faith’s] transformation from a Shi’a sect to the newest independent world religion” (p. 29). sophical themes that it argues the Bahá’ís borrowed from Theosophy and that were keys to their success: 1) acceptance of eastern religions and incorporation of them into the Bahá’ís list precursor religions; 2) modification of the Bahá’í approach to seeking truth; 3) adoption of Theo- sophical concepts of the equality men and women. The paper argues that Theosophical influence entered the Bahá’í Faith because of contacts that ‘Abdu’l-Bahá, head of the Bahá’í Faith from 1892, had with Theosophists during his trips to Europe and North America in the years 1911 though 1913. nature of the early Iranian Bahá’í community under Bahá’u’lláh (1817-92), Prophet-Founder of the Bahá’í religion, from Samuel G. Wilson’s Bahaism and its Claims, 1915. century Iranian Bahá’í community, being mostly The

Robert H. Stockman Bahá’í Faith in

“Theosophical

as well numerous articles on He is the author of

Bahá’í Faith and Theosophy: Since both groups were located

A Response to Paul Johnson’s A Response to Paul IV/1 (January 1992): 24-29. “Theosophical Influence in Bahá’í History” Paul Johnson, “Theosophical Influence in Bahá’í History,” Robert H. Stockman holds a Th.D. in the History of Religion

There is growing interest in relating the Bahá’í Faith to other movements and philosophies. relationship between the Bahá’í Faith and The- osophy is important, because some early Ameri- can Bahá’ís were interested in Theosophy. The- osophists occasionally spoke in Bahá’í forums (such as the Green Acre Bahá’í School in Maine) and because Theosophists demonstrated enough interest in the Bahá’í Faith to invite ‘Abdu’l-Bahá (1844-1912), its head after 1892, to speak at some of their meetings. near the fringe of American religious belief they felt a certain affinity to each other. Influence in Bahá’í History” represents a valuable initiation of research on the relationship between the two traditions. 1 Theosophical History 2 from Harvard University. America: Origins, 1892–1900 the subject of Bahá’í. Dr. Stockman works at Institute for Bahá’í Studies in Wilmette, Illinois and is an instructor of religion at DePaul University in Chicago. Theosophical History 137 of Shi’ite Muslim background, viewed its religion to postulate that ‘Abdu’l-Bahá was substantially in Shi’ite ways; but the Bahá’í Faith became changing or rejecting Bahá’u’lláh’s teachings does distinctive from Islam through a series of steps, not stand up when one examines the teachings of some of which occurred during Bahá’u’lláh’s both men in depth. In the case of ‘Abdu’l-Bahá , ministry and some of which occurred in ‘Abdu’l- this requires reading not just his public addresses Bahá’s tenure as head of the Faith. Wilson is not to Theosophists, but his writings to American and a particularly reliable source of information on the Middle Eastern Bahá’ís. transformation of the Iranian Bahá’í community; When one examines each of the three themes he was a Presbyterian missionary who wrote of the paper noted above one finds a common about the Bahá’í Faith in order to refute it. His pattern: 1) that while the paper states Bahá’u’lláh speculations about the Shi’ite nature of Bahá’u’lláh’s did not teach on the subject, he actually did; 2) teachings and the “European” transformations of that ‘Abdu’l-Bahá often emphasized Bahá’í teach- them wrought by ‘Abdu’l-Bahá need critical ex- ings differently than Bahá’u’lláh, but did not reject amination before being accepted.3 anything Bahá’u’lláh said; 3) that explicit Theo- Bahá’u’lláh’s writings addressed an audience sophical influence proves difficult to identify. that was primarily (though by no means exclu- This third point is particularly important. Proving sively) Muslim, while ‘Abdu’l-Bahá, in his western the existence of influence of one person or tour, spoke to secular and religious audiences; it movement on another is a complicated scholarly is inevitable that different presentations of the task unless the influenced party acknowledges it. Bahá’í Faith would be given to the different It is not adequate simply to show that one person audiences, especially in the light of Bahá’u’lláh’s met someone else or encountered another move- exhortations to teach people the Bahá’í Faith ment to prove an influence. Sometimes the move- according to their capacities and interests. ‘Abdu’l- ments’ contact with each other stems from preex- Bahá addressed western audiences twenty years isting commonalities and disproves influence, after Bahá’u’lláh’s death, and some evolution or rather than indicating it. Detailed examination of development of Bahá’í teachings can be expected other possible sources of influence is also neces- in that time; no religion remains straightjacketed sary to isolate which ideas came from which into a single formulation of its beliefs. However, sources. Sensitivity to what someone will say to different audiences is necessary to put any one set 3 To describe Wilson’s book as “the most comprehensive of comments in a larger context; this is especially critical view of early Bahá’í history” (p. 27) is a bit misleading; true of ‘Abdu’l-Bahá, who said very different if by “critical” one intends the negative sense of “criticism” this things to Bahá’í and non-Bahá’í audiences, and in may be true, but if one intends the neutral, scholarly meaning of the word one might want to examine recent publications by written versus spoken formats. some professional sociologists and historians first. For ex- 1. The Bahá’í Faith and the Oneness of ample, Abbas Amanat’s Resurrection and Renewal (Cornell Religion. The paper notes that in his writings University Press, 1989), is the most thorough and objective Bahá’u’lláh does not mention certain East Asian treatment of the rise of the Bábí movement yet written; Peter Smith’s The Bábí and Bahá’í Religions: From Messianic Shi’ism prophetic figures such as Krishna, Buddha, and to a World Religion (Cambridge Univ. Press, 1987), is the first Confucius. This appears to be true. Bahá’u’lláh effort to write a comprehensive account of the Bahá’í Faith had limited exposure to eastern religions, though from a historical and sociological perspective. he had read Hindu books in Persian translation

3 “Theosophical138 Influence in Bahá’í History” Some Comments The Bahá’í

8 (Wilmette, Ill.: Bahá’í In many passages Bahá’ís regard ‘Abdu’l-

6 a book of ‘Abdu’l- Bahá’u’lláh authorized ‘Abdu’l-

Some Answered Questions Gleanings from the Writings of Bahá’u’lláh, makes it clear that God has communi-

That the names of some them are The pronouncement can be found in

Furthermore, one can be fairly certain 7

of his writings. The word interpreter does not Bahá’u’lláh, Bahá’u’lláh appointed ‘Abdu’l-Bahá as his successor and ‘Abdu’l-Bahá, Bahá’u’lláh Bahá’ to pronounce on the matter of who was a Manifestation, and perhaps based on Bahá’u’lláh’s statement above, ‘Abdu’l-Bahá stated that Bud- dha was. trans. Shoghi Effendi (Wilmette, Ill.: Bahá’í Publishing Trust, 1976), 174. God other than the ones known to his Middle Eastern Muslim audience and he replied that “the Manifestations of His Divine Glory. . . have been sent down from time immemorial, and been commissioned to summon mankind the one true God. forgotten and the records of their lives lost is to be attributed to the disturbances and changes that have overtaken the world.” cated to all of humanity via Manifestations through- out human history. who asked him about Buddha was Laura Dreyfus- Barney, an American woman residing in Paris, and one can guess that she must have met Theosophists; but one cannot infer that she must have been influenced by Theosophy because there were many sources of information about Buddhism available to her besides Theosophical writings. 6 7 interpreter describe ‘Abdu’l-Bahá’s authority well, for his interpretation was highly creative and innovative. 8 Some Answered Questions, Bahá’s interpretations as authoritative and binding, ‘Abdu’l- Bahá’s writings, while not the Word of God (like Bahá’u’lláh’s writings) are nevertheless sacred and scriptural. Publishing Trust, 1982), 165. Bahá’s answers to questions put him in the years 1904-06, at least five before he had met any Theosophists in the West. 4 was

How-

Bahá’u’lláh

While it is similar

Only portions of the

(messenger of God.) rasúl Isaiah, Jeremiah, and other

Scores of Zoroastrians

is used by Bahá’ís to refer Bahá’u’lláh.

Such a practice is clear example

There are also a few legendary Arab

(prophet) More importantly, no one may

5 nabí but this does not mean the Buddha sh (“The Tablet of the Seven Questions”),

Manifestation of God Bahá’u’lláh is not known to have mentioned Bahá’u’lláh often wrote to the Zoroastrians in pure Persian The term ever, to say Bahá’u’lláh said nothing about the eastern religions is not true. became Bahá’ís in Bahá’u’lláh’s lifetime, and Bahá’u’lláh addressed letters to many of them. to the Indian concept of avatar, it is historically based on Muslim concepts of have written Bahá’u’lláh and asked him about eastern religions; there were few Bahá’ís in India or farther east during Bahá’u’lláh’s lifetime. of the Bahá’í principle expounding teachings differently to different audiences; one can imagine a Zoroas- trian reading just these letters and arguing significant Zoroas- trian influence on Bahá’u’lláh’s teachings. and could have read Arabic newspaper articles about East Asia. The paper states that it was neither Bahá’u’lláh nor ‘Abdu’l-Bahá who elevated Zoroaster to the status of a Manifestation God (p. 27) but this is incorrect; Bahá’u’lláh clearly viewed Zoroaster as a Manifestation. was not a Manifestation of God. Bahá’u’lláh once asked whether there were Manifestations of 4 (without the use of any words Arabic origin; this would be equivalent to writing in English without including any words of Latin or French origin). 5 those rare individuals who are empowered by God to deliver a fresh revelation and serve as exemplars. The Bahá’í scriptures regard Abraham, Moses, Krishna, Zoroaster, Buddha, Jesus, Muhammad, the Báb, and Bahá’u’lláh as Manifestations of God. Old Testament figures are regarded as lesser prophets under the inspiration of Moses, but not as Manifestations. describes Zoroaster as a Manifestation of God in letter called Lawh-i-Haft Pursi which was revealed to a Zoroastrian Bahá’í in response seven questions he wrote to Buddha at all, figures and a few individuals in Genesis whom the Bahá’í scriptures state are Manifestations. letter have been translated into English. Theosophical History 139 12 the trans purge his ...... published years Publishing Trust, 1950),

Furthermore, Bahá’u’lláh

teaching emphasized by

38, 297-99. Promulgation of Universal Peace, Unfortunately the Burmese Bahá’í Bahá’u’lláh made it amply clear that

The Kitáb-i-Íqán: Book of Certitude, 10 The paper implies that Bahá’u’lláh taught

A major Bahá’í 11

The Bahá’í Concept of Investigation

2. Some Answered Questions, Bahá’u’lláh, Some Answered Questions, It should be added that Mr. Johnson states ‘Abdu’l-Bahá Bahá’u’lláh. community is almost completely unstudied, partly because of that nation’s isolation from the rest the world. blind acceptance of himself instead religious search (p. 27), but this is a hasty reading of Bahá’u’lláh. This is precisely what ‘Abdu’l-Bahá calls independent investigation of truth. 10 This is incorrect, said that Confucius is a Manifestation of God. though the error is not his fault; rather, it was a mistake of The mistranslation was published in ‘Abdu’l-Bahá’s translator. the 1922 edition of record of many ‘Abdu’l-Bahá’s talks in North America, and only a decade ago were the Persian notes of talk checked The second edition (1982) has the and the error discovered. error corrected. 11 12 Shoghi Effendi (Wilmette, Ill.: Bahá’í Truth. ‘Abdu’l-Bahá on his western tour was independent investigation of truth; that each person must investigate religion on his or her own, free of preconceived notions, ancestral traditions, and prejudices. ‘Abdu’l-Bahá did not invent the teaching on his western tour; he refers to it several times in earlier. “when a true seeker determines to take the step of search in the path leading to knowledge the Ancient of Days [God]” that seeker should “cleanse and purify his heart. . . from the obscur- ing dust of all acquired knowledge breast. . . of every defilement, and sanctify his soul from all that pertaineth to water and clay.” 192. Four The

religion to

[Chicago: I. G. Kheiralla, Hence one cannot argue

[Happy Camp, Cal.: Naturegraph Bahá’u’lláh [Happy Camp, Cal.: Naturegraph Press, 9 about 1901.

Today Native American Bahá’ís write articles and Bahá’u’lláh wrote almost 20,000 letters

Warriors of the Rainbow: Strange and Prophetic In 1903 or 1904 ‘Abdu’l-Bahá met Sister

There is one additional point to consider One might add that the American Bahá’ís were speculating Buddhists, because the Bahá’í religion reached Burma in 1878, fifteen years before it reached the West. Sanghamitta, the Countess of Canavaro, an Ameri- can who became a Buddhist nun before becoming a Bahá’í that ‘Abdu’l-Bahá had met Bahá’ís of Burmese Buddhist background or Bahá’ís of Muslim background who had taught the Bahá’í persuasively that ‘Abdu’l-Bahá added the Buddha to the Bahá’í list of Manifestations God because of Theosophy. before completing an examination of the question of Theosophical influence on the Bahá’í concept of the oneness religion: a reference to the Buddha may yet be found in Bahá’u’lláh’s writings. in his life; not all of them have been collected from the descendants of their recipients; and contents have not been completely catalogued. Possibly Bahá’í s of Buddhist background wrote Bahá’u’lláh asking about Buddha, or perhaps Bahá’í teachers of Muslim background did. latter are likely to have inferred that the Buddha was a Manifestation of God and said so to Buddhists, and references to this argument might yet be found in the utterances or writings of 9 about Native American Manifestations of God as early 1900 (Ibrahim George Kheiralla, 1900], 346). books on the subject, thereby reinforcing their tribal and Bahá’í identities simultaneously (William Willoya and Vinson Brown, Dreams of the Indian Peoples Press, n.d.]; Annie Kahn, Olin Karch, and Blu Mundy, Remarkable Indian Prophecies of the Navajos, Toltecs, Mayas and Indians of Idaho n.d.]). Theosophical influence needn’t be found in the practice; rather, this is an expansion on Bahá’u’lláh’s statement that the names of many Manifestations have been lost. 140 “Theosophical Influence in Bahá’í History” Some Comments teach- ‘Abdu’l-

Tablets of trans. Habib Bahá’í pro-

strongly advo-

women had the right to

Bahá’u’lláh

is known to have stated the

Faith and the Equality of Men

The article essentially argues that

elections as early 1899, American

To be sure, Bahá’u’lláh and ‘Abdu’l-

American Bahá’í

women were elected to Bahá’í local gov-

14 The Bahá’í

3. Women: Extracts from the Writings of Bahá’u’lláh, ‘Abdu’l- Bahá’í Bahá did not have the same concept of equality as modern western feminists; theirs was a concept partially based on the notion of complementarity. ‘Abdu’l-Bahá only summarized the Bahá’í vote in Bahá’í erning councils as early 1907, and they were elected to the first national Bahá’í governing body when it was established in 1909, a decade before women had the vote in United States federal elections. documents), a task that has required thirty years to complete. community has had a Fourth, until the last decade Bahá’í severe shortage of scholarly resources to examine the context and interpretations of the laws 14 Bahá, Shoghi Effendi and the Universal House of Justice, comp. Research Department of the Bahá’í World Centre (Thornhill, Ont.: Bahá’í Canada Publications, 1986), 2-4. Bahá’u’lláh’s statement that all—women as well men—must have an occupation may be found in Bahá’u’lláh, Bahá’u’lláh Revealed after the Kitáb-i-Aqdas, Taherzadeh (Haifa: Bahá’í World Centre, 1978), 26. Bahá’s statement that women are equal to men is found in an unpublished letter he wrote to Isabella Brittingham in 1903, copy located in the Bahá’í National Archives, Wilmette, Ill. same as early 1903. and Women. Bahá’u’lláh did not view women as equals and that ‘Abdu’l-Bahá, especially to Theosophical audiences, downplayed Bahá’u’lláh’s sexist teachings and promoted sexual equality. nouncements that men and women are equal, however, are far older than ‘Abdu’l-Bahá’s western tour; Bahá’u’lláh’s writings contain several passages stating that men and women are equal, and ‘Abdu’l-Bahá cated the right of women to an education and work. It

(Haifa: Second,

The first is the

community.

Unofficial transla- was sold to the public. and acceptance of

was made available too could be translated all the

Aqdas or end of the search. Aqdas means Aqdas goal , Bahá’u’lláh’s “most holy” book The Kitáb-i-Aqdas: Most Holy Book It repeats claims by missionaries that the

Third, before the 13

In early 1993 the entire book, with copious

Kitáb-i-Aqdas As for Bahá’u’lláh’s statement that the two The paper then contains a digression about Bahá’u’lláh, Some have complained that the Bahá’í principle of gradualism, that not everything should be made available immediately; Bahá’u’lláh himself applied the principle to the Aqdas, stating in 1870s that it should not yet be circulated to the Iranian Bahá’í Bahá’í World Centre, 1992). At the 1993 Parliament of World’s Religions in Chicago the slowly to the English-speaking Bahá’ís, but there are several reasons for the length of time that was needed. there is the complex problem of explaining laws, revealed in Islamic and Bábí contexts, to westerners unfamiliar with either religion. abolished clergy from his religion, further encour- aging individual study of religion. 13 explanations and clarifications by Bahá’u’lláh, ‘Abdu’l-Bahá, and Shoghi Effendi had to be collected together, this required indexing their writings (which total nearly 60,000 primary duties of human beings are recognition Bahá’u’lláh and obedience to his laws, these statements do not nullify the importance of individual search for truth because Bahá’u’lláh saw individual search as the notes and annotations, was finally published in English translation by the Bahá’í World Centre. is available not only to Bahá’ís but the general public. God’s prophet as the Bahá’ís have attempted to conceal the true teachings of Bahá’u’lláh by refusing to publish the Aqdas or promulgate its laws. tions of the entire Aqdas have circulated in American Bahá’í community as early 1900, however, and an official translation of about forty percent of the book has been available for sixty years. Bahá’u’lláh’s teaching they were complementary and mutually necessary steps. the of laws. Theosophical History 141 Such Faith Faith

But ‘Abdu’l-

religion.

Naturally, in such

No speaker would

teachings and discussion The first is whether there ‘Abdu’l-Bahá did not just

But read together they can usually offered generalized

A comparison of ‘Abdu’l-Bahá’s public

In one-on-one conversation, and in his teachings (p. 28) when comparing his

One must also be careful about claiming that There are three other questions about connec- ments, books, and thinkers before the influence of Theosophy can be definitively isolated. ‘Abdu’l-Bahá concealed or misrepresented the Bahá’í descriptions of the Bahá’í Faith in public lectures to those of Bahá’u’lláh. emphasize those teachings most likely to appeal to his audience; he advocated racial equality those supporting segregation, the need for pro- gressive taxation and limitations on wealth to wealthy audiences, and the missions of Christ Muhammad to synagogue audiences. Bahá did not attempt to present the Bahá’í in all its complexity to any public audience, Theosophical or otherwise. attempt such a task, especially when he does not know the language or culture of his audience. Rather, ‘Abdu’l-Bahá treatments of the Bahá’í of its basic principles when speaking before a crowd. letters, ‘Abdu’l-Bahá was in a very different position; he was then able to be much more specific about the Bahá’í teachings, and was able to tailor his arguments in favor of Bahá’u’lláh’s teachings to the attitudes of each person. very different media as public addresses and private letters, ‘Abdu’l-Bahá’s teachings will look different. talks and Bahá’u’lláh’s private letters will look even more different. be seen to provide complementary, not contra- dictory, perspectives on the Bahá’í tions between Theosophy and the Bahá’í that could be explored. are any features that found in Theosophy alone that also appear in the Bahá’í Faith. Faith

A much more

Mr. Johnson notes

note 89). note 89). The statement 15 But once again, arguments

While the purpose of above

Faith with a sympathetic audi-

The Kitáb-i-Aqdas, Faith.

Bahá’í

Like Esperanto, Unitarianism, Spiritualism,

The Relationship between Theosophy and In its summary of the Bahá’í teachings on men and women that Bahá’u’lláh had “two wives and a concubine” (p. 28) is not true. Bahá’u’lláh never had a concubine, but he did have three wives; he married them, however, before claimed prophetic status and before there were any Bahá’í marriage laws. Bahá’u’lláh married the women as a Muslim, and Muslim law Thus his behavior was perfectly allows up to four wives. acceptable and normal for the society in which he lived. ings on equality of the sexes when speaking to a Theosophical audience. the Bahá’í 15 the paper quotes missionary sources like Wilson who did not Bahá’u’lláh phrased his have access to all of Bahá’í law. divorce laws in terms of how the husband could wife, but when the laws were put into force they seen reciprocally to apply the situation of wives divorcing husbands; thus the Bahá’í laws treat sexes equally with Bahá’u’lláh permitted bigamy, respect to marriage and divorce. but only on the condition that husband could treat both ‘Abdu’l-Bahá stated that in effect wives with equity and justice. Bahá’u’lláh was therefore only permitting monogamy (‘Abdu’l- Bahá, quoted in is to question some possible avenues of Theo- sophical influence on the Bahá’í teachings, there are important contacts between the two religions that should be acknowledged. and a few other movements, Theosophy pro- vided the ence and sometimes a pool of potential converts. Theosophical societies often were eager to invite ‘Abdu’l-Bahá to speak them. comprehensive argument for influence perhaps could be made if conversion to the Bahá’í from Theosophy were researched, for many early American Bahá’ís had read Theosophical books or studied Theosophy. of influence will need to determine, on a case by case basis, the relative influences of many move- that ‘Abdu’l-Bahá often addressed Theosophical societies in Europe and North America, this is true. 142 “Theosophical Influence in Bahá’í History” Some Comments * A weaker argument—

Much research remains to *

* The historical connection between the Bahá’í that Theosophy and the Bahá’í Faith have some independent parallels in their teachings—certainly could be made. Faith and Theosophy undoubtedly is a subject worthy of exploration, but a causal connection between central Bahá’í teachings and Theosophy has not yet been proved. be done to set the study of historical links between the two traditions on a firm basis. Cooperation between Bahá’í s and Theosophists at the recent Parliament of World’s Religions and the proximity of Theosophical Bahá’í archives in Wheaton and Wilmette, Illinois, re- spectively, should give an impetus to much future work. For

Conse-

rejected

Are there any

If the contacts be-

Faith in America: Origins,

Are there any figures that

This greatly weakens an that Ibrahim Kheiralla, the But ‘Abdu’l-Bahá

Again, the Bahá’í scriptures

(Wilmette, Ill.: Bahá’í Publishing 16 Bahá’í Faith could have influenced

This question should be explored. There is a specific statement by an

Theosophy does not have a set of

teacher in the United States, taught

To my knowledge, there are not even

The second question one needs to ask is why, A third significant question to consider is Robert H. Stockman, reincarnation because of Theosophical influence on his early pupils. first Bahá’í any references to them. only Theosophy regards as avatars that the Bahá’í Faith accepts as Manifestations? early American Bahá’í statements about uniquely Theosophical teachings, such as Masters? are completely silent. argument for Theosophical influence on the Bahá’í Faith. if the Bahá’í Faith borrowed some ideas from Theosophy, it did not borrow others, such as reincarnation. example, are there any statements of praise Annie Besant or Madame Blavatsky in the Bahá’í scriptures? Theosophy. scriptural works like the Bahá’í Faith’s that define its basic teachings, nor does it claim a divine revelation that cannot be contradicted. quently its teachings should be relatively mal- leable to outside influence. tween ‘Abdu’l-Bahá and the Theosophists were as frequent as the paper argues, there was ample opportunity for ‘Abdu’l-Bahá to influence the Theosophists. reincarnation as Theosophists view it, thus making it impossible for Bahá’ís to accept the concept. As a result, the early American Bahá’ís gradually turned away from it. whether the Bahá’í features could be clear proof of influence. 16 1892-1900, Volume One Trust, 1985), 58. Theosophical History 143